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GOD both heare'n and knoweth. Do they not know that God accepteth repentance from his servants, and accepteth alms; and that God is easy to be reconciled, and merciful? Say unto them, Work as ye will; but God will behold your work, and his apostle also, and the true believers: and ye shall be brought before him who knoweth that which is kept secret, and that which is made public; and he will declare unto you whatever ye have done. And there are others who wait with suspense the decree of GoD: whether he will punish them, or whether he will be turned unto them :" but God is knowing and wise. There are some who have built a temple to hurt the faithful, and to propagate infidelity, and to foment division among the true believers, and for a lurking place for him who hath fought against GOD and his apostle in time past; and they swear, saying, Ver., we intended no other than to do for the best: but God is witness that they do certainly lie. Stand not up to pray therein for ever. founded on piety," from the first day of its building.* It is more just that thou stand up to pray therein: therein are men who love to be purified; *

There is a temple

The persons here intended were the three Ansârs whose pardon is granted a little below.

• When Banu Amru Ebn Awf had built the temple or mosque of Kobâ, which will be mentioned by and by, they asked Mohammed to come and pray in it, and he complied with their request. This exciting the envy of their brethren, Banu Ganem Ebn Awf, they also built a mosque, intending that the Imâm or priest, who should officiate there, should, be Abu Amer, a Christian monk; but he dying in Syria, they came to Mohammed and desired he would consecrate, as it were, their mosque by praying in it. The prophet accordingly prepared himself to go with them, but was forbidden by the immediate reve. lation of this passage, discovering their hypocrisy and ill design: whereupon he sent Malec Ebn al Dokhshom, Maan Ebn Addi, Amer Ebn al Sacan, and al Wahsha the Ethiopian, to demolish and burn it; which they performed, and made it a dunghill. According to another account this mosque was built a little before the expedition of Tabuc, with a design to hinder Mohammed's men from engaging therein; and when he was asked to pray there, he answered that he was just setting out on a journey, but that when he came back, with God's leave, he would do what they desired; but when they applied to him again, on his return, this passage was revealed."

That is Abu Amer the monk, who was a declared enemy to Mohammed, having threatened him at Ohod, that no party should appear in the field against him, but he would make one of them; and, to be as good as his word, he continued to oppose him till the battle of Honein, at which he was present, and being put to flight with those of Hawâzen, he retreated into Syria, designing to obtain a supply of troops from the Gre cian emperor to renew the war; but he died at Kinnisrîn. Others say that this monk was a confederate at the war of the ditch, and that he fled thence into Syria.

" viz. That of Kouâ, a place about two miles from Medina, where Mohammed rested four days before he entered that city, in his flight from Mecca, and where he laid the foundation of a mosque, which was afterwards built by Banu Amru Ebn Awf. But according to a different tradition, the mosque here meant was that which Mohammed built at Medina.

*

"Beware of entering therein. The foundation of the true temple is established upon piety."-Savary.

* Al Beidâwi says, that Mohammed walking once with the Mohajerîn to Kobâ, found the Ansars sitting at the mosque door, and asked them whether they were believers; and, on their being silent, repeated the question: whereupon Omar answered, that they were Delievers; and Mohammed demanding whether they acquiesced in the judgment Omar had made of them, they said, yes. He then asked them whether they would be patient in adversity, and thankful in prosperity; to which they answering in the affirmative, he swore by the Lord of the Caaba, that they were true believers. Afterwards he examined them as

• Iidem.

Al Beidâwi, Jallalo'ddin. Iidem, Ebn Shohnah. Vide Abulfed. Vit. Moh. p. 52. Where the translator taking this passage of the Korân, which there cited, for the words of his author, has missed the true sense.

for GOD loveth the clean. founded his building on the fear of God and his good will; or he who hath founded his building on the brink of a bank of earth which is washed away by waters, so that it falleth with him into the fire of hell? God directeth not the ungodly people. Their building which they have built will not cease to be an occasion of doubting in their hearts, until their hearts be cut in pieces; and GoD is knowing and wise. Verily God hath purchased of the true believers their souls, and their substance, promising them the enjoyment of paradise; on condition that they fight for the cause of God: whether they slay or be slain, the promise for the same is assuredly due by the law, and the gospel, and the Korân. And who performeth his contract more faithfully than GOD? Rejoice therefore in the contract which ye have made. This shall be great happiness. The penitent, and those who serve God, and praise him, and who fast, and bow down, and worship; and who command that which is just, and forbid that which is evil, and keep the ordinances of God, shall likewise be rewarded with paradise: wherefore bear good tidings unto the faithful. It is not allowed unto the prophet, nor those who are true believers, that they pray for idolaters, although they be of kin, after it is become known unto them, that they are inhabitants of hell. Neither did Abraham ask forgiveness for his father, otherwise than in pursuance of a promise which he had promised unto him: but when it became known unto him, that he was an enemy unto God, he declared himself clear of him. Verily Abraham was pitiful and compas. sionate. Nor is God disposed to lead people into error, after that he hath directed them, until that which they ought to avoid is become known unto

Whether therefore is he better, who hath

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to their manner of performing the legal washings, and particularly what they did after easing themselves; they told him that in such a case they used three stones, and after that washed with water: upon which he repeated these words of the Korân to them.

Some interpret these words of their being deprived of their judgment and understanding; and others of the punishment they are to expect, either of death in this world, or of the rack of the sepulchre. or the pains of hell.

This passage was revealed, as some think, on account of Abu Taleb, Mohammed's uncle and great benefactor; who on his death-bed, being pressed by his nephew to speak a word which might enable him to plead his cause before God, that is, to profess Islâm, absolutely refused. Mohammed, however, told him that he would not cease to pray for him till he should be forbidden by God; which he was by these words. Others suppose the occasion to have been Mohammed's visiting his mother Amena's sepulchre at al Abwa, soon after the taking at Mecca; for they say that while he stood at the tomb he burst into tears, and said, I asked leave of God to visit my mother's tomb, and he granted it me; but when I asked leave to pray for her, it was denied me.'

By their dying infidels. For otherwise it is not only lawful, but commendable, to pray for unbelievers, while there are hopes of their conversion.

viz. To pray that God would dispose his heart to repentance. Some suppose this was a promise made to Abraham by his father, that he would believe in God. For the words may be taken either way.

Desisting to pray for him, when he was assured by inspiration that he was not to be converted; or after he actually died an infidel. See chap. 6, p. 106.

i. e. To consider or punish them as transgressors. This passage was revealed to ex cuse those who had prayed for such of their friends as had died idolaters, before it was forbidden; or else to excuse certain people who had ignorantly prayed towards the firs Kebla, and drank wine, &c.

'Al Beidâwi.

them; for God knoweth all things. Verily unto God belongeth the kingdom of heaven and of earth: he giveth life, and he causeth to die; and ye have no patron or helper besides GoD. GOD is reconciled unto the prophet, and unto the Mohajerin and the Ansars, who followed him in the hour of distress,' after that it had wanted little but that the hearts of a part of them had swerved from their duty: afterwards was he turned unto them: for he was compassionate and merciful towards them. And he is also reconciled unto the three who were left behind, so that the earth became too straight for them, notwithstanding its spaciousness, and their souls became straightened within them, and they considered that there was no refuge from God, otherwise than by having recourse unto him. Then was he turned unto them, that they might repent; for GOD is easy to be reconciled and merciful. O true believers, fear GoD and be with the sincere. There was no reason why the inhabitants of Medina, and the Arabs of the desert who dwell around them, should stay behind the apostle of God, or should prefer themselves before him. This is unreasonable: because they are not distressed either by thirst, or labour, or hunger, for the defence of God's true religion; neither do they stir a step, which may irritate the unbelievers; neither do they receive from the enemy any damage, but a good work is written down unto them for the same; for GoD suffereth not the reward of the righteous to perish. And they contribute not any sum either small or great, nor do they pass a valley; but it is written down unto them, that God may reward them with a recompense exceeding that which they have wrought. The believers are not obliged to go forth to war al together if a part of every band of them go not forth, it is that they may diligently instruct themselves in their religion; and may admonish their

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• Having forgiven the crime they committed, in giving the hypocrites leave to be absent from the expedition to Tabúc; or for the other sins which they might, through inadvertence, have been guilty of. For the best men have need of repentance."

8 viz. In the expedition of Tabuc; wherein Mohammed's men were driven to such extremities, that, besides what they endured by reason of the excessive heat, ten men were obliged to ride by turns on one camel, and provisions and water were so scarce, that two men divided a date between them, and they were obliged to drink the water out of the camels' stomachs."

Or, as it may be translated, who were left in suspense, whether they should be pardoned or not. These were three Ansârs, named Caab Ebn Malec, Helâl Ebn Omeyya and Merâra Ebn Rabî, who went not with Mohammed to Tabûc, and were therefore, on his return, secluded from the fellowship of the other Moslems; the prophet forbidding any to salute them, or to hold discourse with them. Under which interdiction they continued fifty days, till, on their sincere repentance, they were at length discharged from it, by the revelation of this passage.

By not caring to share with him the dangers and fatigues of war. Al Beidâwi tells us, that after Mohammed had set out for Tabuc, one Abu Khaithama sitting in his garden, where his wife, a very beautiful woman, had spread a mat for him in the shade, and had set new dates and fresh water before him, after a little reflection, cried out, This is not well, that I should thus take my ease and pleasure, while the apostle of God is exposed to the scorching of the sunbeams, and the inclemencies of the air; and immediately mounting his camel, took his sword and lance, and went to join the army.

That which they expend, the passing of a torrent, all that they do, written in the Book of God, are so many claims to his glorious recompenses."-Savary.

That is, if some of every tribe or town be left behind, the end of their being so left is

* Idem.

Al Beidâwi. • See before, p. 162, note r. Jallalo'ddin, Abulf. Vit. Moh. pp. 133, 126.

'Al Beidawi.

people, when they return unto them, that they may take heed to them. selves. O true believers, wage war against such of the infidels as are near you; and let them find severity in you: and know that God is with those who fear him. Whenever a Sura is sent down, there are some of them who say, Which of you hath this caused to increase in faith? It will increase the faith of those who believe, and they shall rejoice: but unto those in whose hearts there is an infirmity, it will add farther doub unto their present doubt; and they shall die in their infidelity. Do they not see that they are tried every year once or twice? yet they repent not, neither are they warned. And whenever a Sura is sent down, they look at one another, saying, Doth any one see you?" then do they turn aside.* GoD shall turn aside their hearts from the truth; because they are a people who do not understand. Now hath an apostle come unto you of our own nation," an excellent person: it is grievous unto him that ye commit wickedness; he is careful over you, and compassionate and merciful towards the believers. If they turn back, say, GoD is my support: there is no God but he. On him do I trust; and he is the LORD of the magnificent throne.

that they may apply themselves to study, and attain a more exact knowledge of the severa points of their religion, so as to be able to instruct such as by reason of their continual employment in the wars, have no other means of information. They say, that after the preceding passages were revealed, reprehending those who had stayed at home during the expedition of Tabûc, every man went to war; so that the study of religion, which is rather more necessary for the defence and propagation of the faith, than even arms themselves, became wholly laid aside and neglected; to prevent which, for the future, a convenient number are hereby directed to be left behind, that they may have leisure to prosecute their studies.

Either of your kindred or neighbours; for these claim your pity and care in the first place, and their conversion ought first to be endeavoured. The persons particularly meant in this passage are supposed to have been the Jews of the tribes of Khoreidha and Nadhîr, and those of Khaibar; or else the Greeks of Syria.'

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Or fierceness in war.

i. e. By various kinds of trials; or by being called forth to war, and by being made witnesses of God's miraculous protection to the faithful.

They wink at one another to rise and leave the prophet's presence, if they think they can do it without being observed; to avoid hearing the severe and deserved reproofs which they apprehend in every new revelation. The persons intended are the hypocritical Moslems.

"See they not that, once or twice a year, the anger of heaven weighs heavy upon them? These warnings open not their eyes, nor excite them to repentance. Should another chapter be sent to them, they would look on each other, and if no one saw them would take to flight. God has led their hearts astray, because they hearken not to wis. dom."-Savary.

• See chap. 3, p. 54, note m.

• Al Beidawi.

CHAPTER X.

INTITLED, JONAS; REVEALED AT MECCA.

IN THE NAME OF THE MOST MERCIFUL GOD.

AL. R. These are the signs of the wise book. Is it a strange thing unto the men of Mecca, that we have revealed our will unto a man from among them, saying, Denounce threats unto men if they believe not; and bear good tidings unto those who believe, that on the merit of their sin. cerity they have an interest with their LORD? The unbelievers say, This is manifest sorcery. Verily your LORD is GOD, who hath created the heavens and the earth in six days; and then ascended his throne, to take on himself the government of all things. There is no intercessor,

but by his permission. This is GOD, your LORD; therefore serve him. Will ye not consider? Unto him shall ye all return, according to the cer tain promise of God; for he produceth a creature, and then causeth it to return again; that he may reward those who believe and do that which is right, with equity. But as for the unbelievers, they shall drink boiling water, and they shall suffer a grievous punishment, for that they have dis believed. It is he who hath ordained the sun to shine by day, and the moon for a light by night; and hath appointed her stations, that ye might know the number of years, and the computation of time. God hath not created this, but with truth. He explaineth his signs unto people who understand. Moreover in the vicissitude of night and day, and whatever God hath created in heaven and earth, are surely signs unto men who fear him. Verily they who hope not to meet us at the last day, and delight in this present life, and rest securely in the same, and who are negligent of our signs; their dwelling shall be hell fire, for that which they have deserved. But as to those who believe, and work righteousness, their LORD will direct them because of their faith; they shall have rivers flowing through gardens of pleasure. Their prayer therein shall be, Praise be unto thee, O GOD! and their salutation" therein shall be Peace! and the end of

This prophet is mentioned towards the end of the chapter. (After the name, Savary dds, "Peace be with him.")

See the Prelim. Disc. sect. iii. pp. 42, 43.

And not one of the most powerful among them neither; so that the Koreish said it was a wonder God could find out no other messenger than the orphan pupil of Abu Taleb.'

Meaning the Korân. According to the reading of some copies, the words may be rendered, This man (i. e. Mohammed) is no other than a manifest sorcerer.

These words were revealed to refute the foolish opinion of the idolatrous Meccans, who imagined their idols were intercessors with God for them.

Either the inutual salutation of the blessed to one another, or that of the angels to the blessed.

Al Beidâwi.

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